فصلنامه سراج منیر
پیاپی 44 (بهار و تابستان 1401)

Methodical understanding of hadith" depends on the application of "rules of understanding". On the other hand, simply applying the rules of understanding does not lead to the realization of methodical understanding, but it is also necessary to pay attention to the disadvantages of understanding. Ignoring the harms of understanding disrupts the methodical understanding of the hadith, and it takes the researcher away from the speaker's main intention. One of the disadvantages of understanding hadith is neglecting the source of hadith. The following article seeks to calculate the consequences of neglecting the source of hadith. With the effort that was made, it became clear that so far no writing has been published about the contexts and consequences of neglecting the source of hadith. This research, which was carried out with a descriptive-analytical method, has come to the conclusion that according to the mentioned method, The grounds of neglecting the source of Hadith are: miswriting, distortion, fragmentation, illusion of the narrator, substitution and synonymy. Also, the consequences of not paying attention to the sources of hadith include: perception of conflict between hadith, incorrect understanding of hadith, creation of problems in hadith, perception of meaninglessness of hadith and generalization.

According to semantic theories, one of the best ways to understand the meaning of words, along with the use of vocabulary resources and etc., is to use the feature of contrast. The present study deals with the semantic analysis of the opposition of the words “Yamin” and “Shemal” in the Holy Quran, while in this opposition, “Yamin” is presented to “Shemal”, and in addition to the opposition, the use of the context of the preceding and following verses is also considered. . Sometimes, from the context or the meaning of the opposite word, some meanings are understood that cannot be seen in any dictionary. Besides, there is a semantic affinity between the understood meaning and the original word. Based on the findings of this research, the words yamin and north generally mean "right" and "left", but they have other secondary meanings that are related to the main meaning. Other meanings of the word Yamin are power, goodness, ownership, agreement and oath, all of which are related to the right hand. The word north, in addition to left hand and left side, conveys the meaning of weakness and (spiritual) weakness, which is related to the original meaning. But when the word ashab is added to these two words, they no longer mean directions, and this matter has been overlooked by most translators, and the meaning has not been fulfilled.

Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic verses and hadiths, have prescribed pilgrimage to graves, and the history of Muslims throughout the history of Islam has always questioned the legitimacy, but also the goodness of traveling for pilgrimage, the legitimacy of pilgrimages, and fatwas against it and following him, the Wahhabis and some Salafists promoted his thoughts and opinions; Among them is Mohammad Rashidreza who has defended his views in many cases of Tafsir al-Menar. This research with a descriptive-analytical method and with a critical approach to the views of the author of Tafsir Al-Menar and also emphasizing the foundations and thoughts of Allameh Tabatabai has come to the conclusion that the legitimacy of visiting graves is based on Qur'anic, narrative and rational evidence and the accusations of the author of Al-Menar based on takfir and Calling the Shias polytheists and considering the visitation of the people of the graves as heresy is not consistent with the appearances and content of the Qur'anic verses and narrations, and such religious attitudes and suspicions are caused by a lack of correct understanding of the fundamentals of Shia monotheism and the confusion of the attributes of the Supreme Being with divine mediators and manifestations in the arena of creation and legalization of the system of existence, and fanatical adherence to the principles of Ibn Taymiyyah and the Salafi school, and visiting the graves. It is one of the examples of remembering and honoring religious elders and paying attention to religious rites and the manifestation of God's worship, and there are many Qur'anic documents, narrations and historical evidences to support it.

Since the Qur'an is the word of God and has great honor and greatness, religious scholars believed that the use of terms such as "Naskh" and "Rhyme" which were common among people, is not permissible for the Qur'an. Therefore, the term "distance" was used by adapting it from the Qur'an itself. The spread of this term was accompanied by ups and downs at the beginning, but gradually it stood on its own feet and was noticed as a scientific science of the Qur'an. This article, with a descriptive-analytical method, seeks to answer the basic question of how this term came about and how it was defined throughout history. According to the available documents, it shoald be said that the word "interval" was used for the first time by Saibawaieh for the ending of the verses, and after him, Zajjaj brought it up next to the beginning of the verse. Rommani is also the first person who officially and seriously defined it and expanded it. In the contemporary era, there have been changes in the definition of the past.

This article examines the effect of interpretability of the Holy Quran on the understanding of religious knowledge and its origin. In this regard, by analytical method and referring to verses and hadiths, he has examined the characteristics of the Holy Quran in terms of interpretability. The results of this research reveal two main origins for the interpretability of the Holy Qur'an, i.e. methodological ambiguity and having different semantic dimensions. The first origin includes special methods such as limiting the expression of generalities and the firm and similar method and similar methods through which the Holy Quran spoke to the people due to specific purposes. This has caused the fields of interpretation to be provided, selfish or ignorant people are exposed to misunderstandings. From this point of view, the necessary warning has been given in the religious texts, the correct way of interpretation has been stated. The second origin is the different semantic dimensions of the Holy Quran, which include two types of width and length. This provides the basis for correct understandings of latitude and longitude. Parallel understandings are either the result of different approaches to the Holy Qur'an, which have created different mystical, social, literary, etc. interpretations, or they are formed through adaptation and adaptation to new concepts and examples. But longitudinal understandings are formed in two dimensions of external and internal meanings. According to traditions, the level of apparent meanings has different dimensions, which starts from the understanding of phrases and continues to the understanding of interpretation and allusion, which those who know about the way of interpretation and its secrets, can infer them. The levels of inner meanings that cannot be extracted from the appearance of the word are endless and are revealed to the saints and divine prophets through mystical interpretation and science.

One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".

Body language is one of the most important communication tools of human society, which people use to express different emotions and meanings. The role of body language in the context of literary texts to discover purposes and conceptual data and literary arrays embodied in body language; It is remarkable. The book of Nahj al-Balagheh is full of literary arts and verbal subtleties. In this article, the topic of body language (hand) in Nahj al-Balagheh is investigated in terms of conceptual-rhetorical implications in a descriptive-analytical way. Among the conceptual and rhetorical meanings used in the words of Imam Ali (a.s.), we can include expressions of helplessness, insisting on disobedience, declaration of allegiance, avarice, cursing, the amount of blessings and forgiveness, preparation for Attacking, acceptance of allegiance, regret and regret, assistance and harmony, sadness of separation, regretful impatience, expressions of regret, seriousness and tirelessness in demanding, distance between right and wrong, being defeated and being wrong, metaphor., simile, allegory, irony and adaptation.

All the Islamic sects, except Azargheh and Hashwiyyah, believe that God's prophets did not fall into polytheism and did not commit polytheistic acts. However, it appears from the appearance of some religious texts (Qur'an and Hadiths) that some of God's prophets committed polytheism. These texts are in clear contradiction with the evidence of the infallibility of God's prophets; Therefore, in this research, which is a library in terms of the method of collecting the materials, and in the way of citing the data, it follows the documentary method, and in the analysis of the materials, the method is content analysis of a descriptive-analytical type, all the doubts related to the polytheism of Hazrat Mohammad (PBUH) were collected, and after arranging these doubts and the various answers of scientists to them, There are analyzed and criticized these answers and in the end, according to the author, it has reached the best answer or a new point of view in this field.

For centuries, Muslims have guaranteed their physical health by relying on the Qur'an and traditions and practicing the health themes of Islam. In this research, we aim to answer the fundamental question of what the Qur'anic recommendations and hadiths in hygiene and physical health include in a descriptive-analytical way. Also, to what extent are these indicators aligned with the findings of modern medical science? According to the research findings of the center of gravity in the field of physical health, "health" is considered nutrition, and from the point of view of the Qur'an, nutritional health is related to spiritual matters and the monotheistic worldview, which recommends halal and good foods, as well as forbidden foods, such as pork. And alcohol (wine) has been avoided. In the field of personal hygiene, purity and cleanliness is considered an important principle, and in the field of sexual health, the Qur'an and imams have stated the laws of sexual health in many cases, in order to prevent sexual deviations and the contracting of sexual and physical diseases and their consequences. . Therefore, hygiene in these three areas in the Qur'an and hadiths has a high place that will be mentioned in this research.

Considering the position and importance of ascension in the center of Islamic thought, various readings have been made of the verses related to this issue. The skepticism of the ascension by the Orientalists and also considering it as a dream by some Muslim scholars, doubles the necessity of analyzing the interpretive opinions of foreign scholars on this issue. In this research, with a descriptive-analytical method, the interpretation opinions of the late Tabarsi, a Shia scholar, and Sheikh Younini, a Sunni scholar, were analyzed regarding the origin of the Ascension and Asra'a, the time, place and quality of the occurrence, the purpose and the miracle of the Ascension, and the issue of divine vision. The results of the research indicate that despite the differences between the Hanbali sect and the Shi'a religion, there is a lot of convergence between the views of Younini and Tabarsi regarding the Ascension and Esra. The most important thing they have in common is the belief in the occurrence of ascension in the waking state and its occurrence in a physical and spiritual form, which is compatible with the miracle of ascension. Although both of them have used rational and narrative reasons in presenting their opinions, they have differences in the type of sources used, how to deal with the issues and also the establishment of the reason. Sheikh Yunini emphasizes more on the quality of ascension, while the late Tabarsi, in addition to explaining the quality of ascension, also points to the purpose of ascension, which is seeing God's amazing proofs from the Prophet (PBUH).